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Some Of The Names Of The Prophet Muhammad SallAllaahu Alayhi Wa Sallam – Dawud Burbank [Audio|En]

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Aqeedah Tahawiyyah : Point # 41

         وأن محمدًا عبده المصطفى، ونبيه المجتبى، ورسوله المرتضى‏.

[41]     And that Muhammad is His chosen slave and His selected Prophet and His Messenger whom He is pleased with.

The Explanation – Point [41] continued [1][2]


—

Footnotes:

[1] Translator’s Side Point: Ibn Al-Qayyim rahimahullaah in his book Jalaa.ul-Afhaam (جلاء الأفهام) made an important point that with regard to the names of the Messenger sallAllaahu `alayhi wa sallam, that just as we have a principle with regard to the Names of Allaah the Most High, that all of Allaah’s Names have along with them an Attribute (contrary to what some of the Mu`tazilah and the Jahmiyyah and their like say); the same point applies to the names of the Prophet Muhammad sallAllaahu `alayhi wa sallam – his names are not just merely names; all his names are also characteristics found in him.

[2] Translator’s Side Point: Some of the names of the Prophet sallAllaahu `alayhi wa sallam are as follows:

  1. Muhammad (محمد) sallAllaahu `alayhi wa sallam – the praiseworthy one and also the one who praises abundantly. Amongst the evidences is the aayah,

Muhammad is but a Messenger and many Messengers have passed away before him
(Soorah Aal-`Imraan (3), aayah 144)

And likewise the aayah,

Muhammad is not the father of any of your men
(Sooratul-Ahzaab (33), aayah 40)

And likewise, in Soorah Muhammad (47), aayah 2 and Sooratul-Fath (48), aayah 29 the name Muhammad is mentioned for the Prophet sallAllaahu `alayhi wa sallam and in many, many ahaadeeth.

  1. Ahmad (أحمد) – the most praiseworthy one. An evidence for that is one aayah in the Qur.aan, in the saying of `Eesaa `alayhis-salaam when he foretold of the coming of a Prophet that would come after him,

a Messenger bringing glad tidings, who will come after me; his name will be Ahmad
(Sooratus-Saff (61), aayah 6)

  1. Al-Maahee (الماحي) – the one who eliminates or wipes away; meaning, the one through whom Allaah wipes away unbelief. The evidence for this name is the hadeeth of Jubayr ibn Mut`im radiyAllaahu `anh.
  2. Al-Haashir (الحاشر) – the first one to be resurrected and the one after whom the rest of the people would be resurrected. The evidence is the same hadeeth of Jubayr ibn Mut`im radiyAllaahu `anh reported by Al-Bukhaaree and Muslim.
  3. Al-`Aaqib (العاقب) – the last Prophet. The proof being the same hadeeth.
  4. Al-Muqaffaa (المقفى) or Al-Muqaffee (المقفي) – the one who follows on from the previous Messengers and is the final one of them. The evidence for that is the hadeeth of Aboo Moosaa Al-Ash`aree radiyAllaahu `anh, reported by Muslim.
  5. Nabeeut-Tawbah (نبي التوبة) – the Prophet of repentance; the one through whom Allaah opened the gate of repentance to His servants. The proof being the same hadeeth of Aboo Moosaa Al-Ash`aree radiyAllaahu `anh.
  6. Nabeeur-Rahmah (نبي الرحمة) – the Prophet of mercy; the one whom Allaah sent as a mercy to the creation. The evidence is the hadeeth of Aboo Moosaa Al-Ash`aree radiyAllaahu `anh.
  7. Nabeeul-Malhamah (نبي الملحمة) – the Prophet of slaughter or wars; the one sent to fight against the enemies of Allaah. The evidence of this is the hadeeth of Hudhayfah radiyAllaahu `anh reported by Tirmidhee in his Shil.
  8. An-Nabeeul-Mustafaa (النبي المصطفى) – the chosen Prophet. The evidence being a hadeeth of `Awf ibn Maalik Al-Ashjaa`ee radiyAllaahu `anh.

Along with these names, some of the scholars mention that Allaah has described the Prophet sallAllaahu `alayhi wa sallam with a number of attributes and titles in the Qur.aan.  Amongst the titles given to the Prophet sallAllaahu `alayhi wa sallam in the Qur.aan are:

  • `Abdullaah (عبد الله) – the slave of Allaah
  • `abd (عبد) – a slave
  • rasool (رسول) – a Messenger
  • nabee (نبي) – a Prophet
  • ummee (أمي) – unlettered
  • shaahid (شاهد) – a witness,
  • mubashshir (مبشر) – a bringer of glad tidings
  • nadheer (نذير) – a warner and a caller to Allaah by His Permission
  • siraajan muneeraa (سراجا منيرا) – a shining lamp
  • ra’oofan raheemaa (رؤوفا، رحيما) – compassionate and merciful
  • mudhakkiran (مذكّرا) – one who reminded the people of their Lord
  • rahmah (رحمة) – a mercy
  • ni`mah (نعمة) – a favor
  • haadee (هادي) – a guide

These are titles and attributes mentioned in the Qur.aan with regard to the Messenger sallAllaahu `alayhi wa sallam and other scholars mention many others besides these.

With regard to the ahaadeeth that were evidences for the names, they are:

  1. The hadeeth of Jubayr ibn Mut`im radiyAllaahu `anh who said, “Allaah’s Messenger sallAllaahu `alayhi wa sallam said,

لي خمسة أسماء: أنا محمد، وأحمد، وأنا الماحي الذي يمحو الله بي الكفر، وأنا الحاشر الذي يحشر الناس على قدمي، وأنا العاقب

‘I have five names: I am Muhammad and Ahmad and I am Al-Maahee – the one through whom Allaah wipes away unbelief, and I am Al-Haashir – the one whom the people will be resurrected after me, and I am Al-`Aaqib – the last Prophet.’”

 Reported by Al-Bukhaaree as hadeeth 3532 and also by Muslim.

  1. The hadeeth of Aboo Moosaa Al-Ash`aree radiyAllaahu `anh who said,

كان رسول الله صلى الله عليه وسلم يسمي لنا نفسه أسماء.  فقال: “أنا محمد، وأحمد، والمقفي، والحاشر، ونبي التوبة، ونبي الرحمة”

“Allaah’s Messenger sallAllaahu ‘alayhi wa sallam used to call himself different names to us.  So he said, ‘I am Muhammad and Ahmad and Al-Muqaffee (the one who came at the end of all the Prophets before) and Al-Haashir (the first one to be resurrected) and Nabeeut-tawbah (the Prophet of repentance) and Nabeeur-rahmah (the Prophet of mercy).’”

Reported by Muslim.

  1. The hadeeth of Hudhayfah radiyAllaahu `anh who said, “I met the Prophet sallAllaahu ‘alayhi wa sallam on one of the paths of Al-Madeenah; so he said,

أنا محمد وأنا أحمد وأنا نبي الرحمة ونبي التوبة وأنا المقفي وأنا الحاشر ونبي الملاحم

“I am Muhammad and I am Ahmad and I am the Prophet of mercy and the Prophet of repentance and I am the one who comes last after the other Prophets and I am the one who will be resurrected first and the Prophet of wars or slaughter.”

Reported by Tirmidhee in his Shamaa.il and declared Hasan (Good) by Shaykh Al-Albaanee.

  1. The evidence for the last name, “An-Nabee Al-Mustafaa” (the chosen Prophet) is a slightly longer hadeeth. It is an incident which happened in Al-Madeenah.  Shaykh Al-Albaanee declared the hadeeth authentic (Saheeh) in his checking of Ibn Katheer’s Seerah.  The hadeeth is reported by Imaam Ahmad in his Musnad from `Awf ibn Maalik Al-Ashjaa`ee radiyAllaahu `anh who said,

“The Prophet sallAllaahu `alayhi wa sallam went off one day and I was with him until we entered a church (synagogue) of the Jews in Al-Madeenah on a festival day of theirs and they disliked that we should enter upon them.  So he, sallAllaahu `alayhi wa sallam, said to them,

‘O company of Jews, show me twelve men who bear witness that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah, and then Allaah will remove the anger that He has upon them from every Jew beneath the sky.’

So they were silent, none of them answered him.

Then he repeated it to them but none of them answered him. So he said, ‘You have refused.  So by Allaah, I am certainly Al-Haashir (the one who will be resurrected first) and I am Al-`Aaqib (the last Prophet), and I am An-Nabeeul-Mustafaa (the chosen Prophet) whether you believe or whether you reject me’.”

The companion said, “Then he departed and I was with him until we had almost gone out (of the church of the Jews) when a man said from behind us, ‘Remain where you are O Muhammad.’ So that man said, ‘O company of Jews, what sort of person do you know me to be amongst you?’

They said, ‘By Allaah, we do not know there to have been any man amongst us who knew the Book of Allaah better than you do, nor anyone having more religious knowledge than you do, nor than your father before you, nor than your grandfather before your father.’

He said, ‘Then I testify in his favor that By Allaah! He is the Prophet of Allaah who you find mentioned in the Tawraat.’

So then they said, ‘You have lied’ and they rebutted his saying and spoke evil of him.

So Allaah’s Messenger sallAllaahu `alayhi wa sallam said, ‘You people have lied; your speech will never be accepted.  You have just been praising him as you have done with good, but when he believed then you declared him to be a liar and you said about him what you said.  So you speech will never be accepted.’”

The companion said, “So the three of us went out – Allaah’s Messenger sallAllaahu `alayhi wa sallam, myself and `Abdullaah ibn Salaam (the Jew who just entered into Islaam). No one else from the Jews believed.

And Allaah the Most High sent down concerning him,

Say, “Do you see, if it is indeed from Allaah and you disbelieve in it, when a witness from Banoo Israa.eel witnesses to the like of it and he believes in it, but you people reject haughtily.” Then Allaah does not guide an unbelieving, wrongdoing people.

(Sooratul-Ahqaaf (46), aayah 10)

Shaykh Al-Albaanee said the hadeeth is Saheeh (authentic).

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

He is the Ancient One without any beginning, the One who Persists without any ending – Shaykh al-Fawzan | Dawud Burbank [Audio|En]

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Aqeedah Tahawiyyah : Point # 6 

قديم بلا ابتداء، دائم بلا انتهاء‏.

[6]  He is the Ancient One without any beginning, the One who Persists without any ending.

The Explanation – Point [6]

As is indicated by saying of Allaah, the Most High,

He (Allaah) is the First and the Last
(Sooratul-Hadeed (57), aayah 3)

And his saying `alayhis–salaatu was-salaam,

‏أَنْتَ الْأَوَّلُ فَلَيْسَ قَبْلَكَ شَيْء، وَأَنْتَ الْآخِرُ فَلَيْسَ بَعْدَكَ شَيْء

“You are the First One and there was nothing before You, and You are the Last One and there is nothing after You.”[1]

However, the word qadeem (قديم – the ancient one) is not applied to Allaah, the Mighty and Majestic, except in the sense of informing about Him.  As for calling Him with that name, then there is not from His Names “al-qadeem” (the ancient one).  Rather, from His Names is: “Al-Awwal” (الأول – The First); and the term Al-Awwal (The First) is not the same as saying al-qadeem (the ancient one) because the term al-qadeem (the ancient one) may have someone before Him.  As for the term “Al-Awwal” (The First) then there is nothing before him (one who is first).  As the Prophet sallAllaahu `alayhi wa sallam said,

أَنْتَ الْأَوَّلُ فَلَيْسَ قَبْلَكَ شَيْء

“You are the First One and there was nothing before You.”

However, the author rahimahullaah, made a precaution here and he said, “The Ancient One without any beginning,” and if he had just said “The Ancient One” and remained silent then that would not be correct in meaning.  [2]

Footnotes:

[1] Reported by Muslim in the Book of Dhikr and Du`aa. and Tawbah and Istighfaar.  It is a hadeeth of Aboo Hurayrah radiyAllaahu `anhu that the Prophet sallAllaahu `alayhi wa sallam would recite this du`aa. when he would go to bed (as part of a longer supplication).

[2] Translator’s side point: Shaykh `Abdul-`Azeez Ibn Baaz rahimahullaah says about this same point, “The Ancient One without any beginning”: The wording qadeem does not occur amongst the Perfect Names of Allaah as the explainer (Ibn Abil-`Izz rahimahullaah) and others explained.  But many of the people of theological rhetoric mention that phrase about Allaah, that He is Qadeem, to affirm that His existence came before everything.  However, the Names of Allaah are tawqeefiyyah – they can only be affirmed with a text from the Noble Book or the authentic Sunnah. It is not permissible to affirm anything from His Names based upon opinion as the imaams of the Salafus–Saalih have stated.  And the word ‘al-qadeem’ (the ancient one), does not indicate the meaning which the people of theological rhetoric intended because the wording ‘al-qadeem’ (that which is ancient) in the Arabic language means that which preceded something else even though it itself did not exist at one time, such as occurs in the saying of Allaah, the Perfect,

Until it returned like the old ancient date stalk
(Soorah YaaSeen (36), aayah 39)

Rather, the correct meaning is only indicated by the addition which the author mentioned, “The Ancient One without any beginning” but it is not befitting to count that amongst the Perfect Names of Allaah since it is not established in texts and we are sufficed in that regard by His Name, He the Perfect, ‘Al-Awwal’ (The First One),

He (Allaah) is the First and the Last
(Sooratul-Hadeed (57), aayah 3)

And Allaah is the One who grants success.
[see: http://www.alifta.net/fatawa/DisplayMargins.aspx?ID=60035]

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Correct and Incorrect Meanings of “Laa ilaaha illAllaah” – Shaykh al-Fawzan | Dawud Burbank [Audio|En]

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Aqeedah Tahaawiyyah : Point # 5: 

   ولا إله غيره‏.

[5]  And none besides Him (Allaah) has the right to be worshipped.

–

 The Explanation:

This is Tawheed al-Uloohiyyah (Tawheed of Worship).  The phrase ‘Laa ilaaha’ means: none has the right to be worshipped in truth besides Him.[1]

As for if you were to say (that it means), “nothing is worshipped except Him (Allaah)” or “there is nothing worshipped other than Him (Allaah);” then this is baatil (false and futile) because there are many things which are worshipped beside Allaah, the Mighty and Majestic.  So if you say, “there is nothing worshipped besides Allaah” then you have made every object which is worshipped to be Allaah.  And this is the position of the people of wahdatul-wujood (وحدة الوجود – unity of existence: the people who say that Creator and the creation are one and the same thing).  So the person who says this, if he actually believes that then he is from the people of wahdatul-wujood (unity of existence).  As for if he doesn’t actually believe that, but he only says it, blindly following other people, or he just heard it from someone, then this is an error and it must be corrected.  And some people say this as an opening supplication in the prayer; so one of them says, “Nothing is worshipped besides You,” whereas the reality is that Allaah is truly and rightfully worshipped, whereas everything as beside Him is worshipped falsely and without right.  He, the Most High said,

That is because Allaah – He is the One Who is worshipped in Truth and whatever they call upon besides Him, is baatil (false and futile).  And Allaah, He is the Most High, the Most Great.
(Sooratul-Hajj (22), aayah 62)

Footnotes:

[1] لَا مَعْبُودَ بـِحَقٍّ غَيْرُه

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Allaah Guides Whoever He Wishes And Misguides Whoever He Wishes – Aqeedah Tahaawiyyah | Dawud Burbank [Audio|En]

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Aqeedah Tahaawiyahh : Point # 36: 

  يهدي من يشاء، ويعصم ويعافي فضلًا، ويضل من يشاء ويخذل ويبتلي عدلًا‏

He guides whoever He wishes, and protects and keeps safe as a favour (fadl) upon them; and He misguides whoever He wishes, and humiliates, and puts to trial from (His) Justice (‘adl).

The Explanation – Point [36]

Allaah, the One free from all imperfections, guides whomever He wishes and He misguides whomever He wishes; and this is by the Qadaa.  (القضاء – Ordainment) and Qadr (قدر – Pre-decree) of Allaah.

However, He guides those whom He knows are fitting to receive guidance and He guides those who eagerly seek out guidance and who devote themselves to it; then Allaah makes good easy for him.  And He misguides whomever He wishes by reason of that person’s turning away from seeking guidance and good; then Allaah misguides him as a punishment for him for turning away and for his lack of desire for good.

This is made clear by His, the Most High, saying,

As for the one who gives in charity and is dutiful to Allaah and attests to what is true, then we make easy for him acting in obedience to Allaah. (Sooratul-Layl (92), aayaat 5-7)

So the cause is found with the servant, and the Pre-decree is from Allaah, the Perfect.

And as for the one who miserly and thinks himself self-sufficient and denies that which is true, then We make easy for him the path to evil. (Sooratul-Layl (92), aayaat 8-10)

So the cause is found with the person, and the Pre-decree is from Allaah, the Mighty and the Majestic.  However, Allaah decreed that for him as a punishment for him.

So Allaah decreed guidance as a favour from Allaah, the Mighty and the Majestic, and He bestowed honour upon the person who wishes and desires guidance and desires good.  Then for him, Allaah makes the good easy and easy for him to perform it.  And this is for the person’s benefit; it is not for the benefit of Allaah, the Mighty and the Majestic.  And as for misguiding of the misguided people, then that is justice from Him, He the Perfect and Most High, and as a recompense for them for their turning away and for their and not turning to good and to obedience to Allaah, the Mighty and Majestic.  He does not wrong them whatsoever.  And therefore we find in the aayaat,

And Allaah does not guide the people who are transgressors (Sooratul-Baqarah (2), aayah 258)

And Allaah does not guide the unbelieving people (Sooratul-Baqarah (2), aayah 264)

And Allaah does not guide the wicked evil-doers (Sooratul-Maa.idah (5), aayah 108)

So He made wrongdoing and unbelief and wickedness reasons for the absence of guidance.  And these things are actions of the people for which He recompenses them as justice from Him, He the Perfect and Most High, not as injustice or oppression.

And Allaah did not oppress them but rather they wronged their own souls. (Sooratun-Nahl (16), aayah 33)

So it is not befitting for Him, He the Perfect, that He should bestow honour upon one with those characteristics.  And likewise, it is not befitting upon Him, He the Perfect and Most High, that He should cause the deeds of those who act, to be lost.  He, the One free of all imperfections said,

Do those people who commit sins think that they will be made just the same as those who truly believe and perform righteous deeds, in their present lives and after death? Evil is the judgement that they make. (Sooratul-Jaathiyah (45), aayah 21)

And Allaah created the heavens and the earth in Truth so that He should recompense every soul in accordance with what it earned; and they will not be oppressed. (Sooratul-Jaathiyah (45), aayah 22)

Shall we make the Muslims just like the criminals? What is it with you – how do you judge? (Sooratul-Qalam (68), aayaat 35-36)

This would be oppression, which Allah is free of.  He, the Perfect and Most High says,

Shall we make those who truly believe and work righteous and correct actions, (shall we make them just the same) as those who cause corruption upon the earth, or shall we make those who are dutiful to Allaah just like the wicked folk? (Soorah Saad (38), aayah 28)

So Allaah, the Perfect and Most High does not lose the reward of one who works a righteous and correct action, and He does not punish anyone for something which he did not do and for something which he did not earn.

You will not be recompensed except for that which you used to do. (Sooratus–Saaffaat (37), aayah 39)

So the actions, all of them, whether good or bad, are from the person; and the recompense is from Allaah out of His Favour and Justice.

End of explanation of point [36][1]

Footnotes :

[1] Translator’s (Dawud Burbank) side point: Ibn Abil-`Izz rahimahullaah, in his longer explanation, commenting about this point, said:

This contains a refutation of the Mu`tazilah with regard to their saying that it is obligatory upon Allaah that He must always do what is most beneficial for the person; and this is a question of guidance and misguidance.  So the Mu`tazilah, they say, “Guidance is from Allaah and it means explaining the correct way” and they say, “Misguidance is just calling a person ‘misguided’ and that He, the Most High, judges the person to be upon misguidance when the servant himself creates misguidance for himself.” And this is built upon their false and futile principle – that the actions of the people are created by them.  And the proof for what we have stated is the proof of Allaah, the Most High (addressing the Prophet sallAllaahu `alayhi wa sallam),

You do not guide those whom you love should be guided, but rather Allaah guides whomever He wishes (Sooratul-Qasas (28), aayah 56)

So if guidance was just explaining the correct way, it would not be correct for guidance to be denied for the Prophet sallAllaahu `alayhi wa sallam in this aayah because he showed the correct way to those whom he loved and those whom he hated.

And He the Most High said,

And if We wished We would have given every soul its right guidance (Sooratul-Sajdah (32), aayah 13)

Allaah misguides whomever He wishes and He guides whomever He wishes (Sooratul-Mudaththir (74), aayah 31)

And if guidance from Allaah just meant showing the correct way, which is general to every soul, it would not be correct to restrict that by His Will.  And likewise, He the Most High said,

And if it were not for the Favour of my Lord I would have been one of those brought to the Hellfire (Sooratus–Saaffaat (37), aayah 57)

And He the Most High said,

Whomever Allaah wishes, He misguides him, and whomever He wishes, He places him upon a straight path (Sooratul-An`aam (6), aayah 39)

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

That is purer for your hearts and their hearts – Shaykh Salih Fawzan

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“And when you ask them (i.e. Prophet’s wives) for something, then ask them from behind a veil (Hijaab).” [Surah Al-Ahzaab: 53]

Even though the ones intended by this verse were the wives of the Prophet, the verse is general. So the wording in the verse is specific for the Prophet’s wives, while its meaning is universal for all women since the Prophet’s wives are the role-models for the believing women. Allaah explains this thoroughly in His next statement, where He says:

ذَلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّ

“That is purer for your hearts and their hearts.” [Surah Al-Ahzaab: 53]

Allaah ordered that the women be asked from behind a Hijaab. What is meant by the word Hijaab is: Anything that covers a woman whether a garment, a wall, a door or any other object that can be used to screen a woman from a man when he is talking to her or asking her about something or handing her something. All of these should be done from behind a Hijaab, i.e. from behind a screen or covering. So he should not make any contact with her while she is unscreened or lacking covering and exposed. Rather, she must be behind a screen that covers her, regardless if it is her garment, her door, a wall or so on. This is since this is “purer for your hearts and their hearts” from temptation. If women screen themselves by way of a Hijaab and the gaze of men does not fall upon them, the hearts of both the men and women will be saved from temptation and enticement. This is clearly visible in the Muslim societies that strictly adhere to the Hijaab.

A society that strictly adheres to the Hijaab is preserved from the corruption of morals. In fact, it is the lack of Hijaab that results in immorality and the temptation of men’s desires. Therefore Allaah’s saying: “That is purer for your hearts and their hearts” contains a basis that is universal for the whole ummah since the Hijaab consists of a purification of the hearts for both men and women in an equal manner. It blocks all the pathways that lead to the corruption of morals.

Source : Advice to the Muslim Woman – Shaykh Saalih bin Fawzaan al-Fawzaan [al Ibaanah Book]

Beware of entering in the presence of women – Shaykh Salih Al Fawzan

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Islaam has also prohibited a man from being in privacy with a woman – which means that he is alone with her in an isolated area with no one else present – since this leads to the occurrence of fitnah.

The Prophet صلى الله عليه وسلم said: “Beware of entering in the presence of women.” The Companions said: “O Messenger of Allaah, what about the male in-laws (i.e. the husband’s male relatives)?” He صلى الله عليه وسلم replied: “The male in-laws are death.” [9] This means: The danger of these family members is greater. Why is this? It’s because a woman is less restrained from her husband’s male relatives as compared to other males. Her refraining from them is minimal. But in spite of this, there must be caution and awareness applied to a husband’s male relatives.

As for what we hear about today from some ignoramuses that a husband’s brother, paternal uncle or other male relative can greet his wife, shake her hand, be alone with her and enter into her presence – this is baseless. It is not permissible for a nonmahram to enter into the presence of a woman (without Hijaab), nor to shake her hand, nor to be alone in privacy with her unless there is someone else in the house through which the privacy will be removed. But as for him entering into a house that has no one in it but her, and he is not one of her mahaarim, then this is the forbidden type of privacy and it is dangerous.

Another example of this is if he enters an empty room – there being no one in there but him and her. This is not permissible since it is a means that leads to fitnah. This is even the case if the man that is alone with her in this private area is a doctor. The Prophet صلى الله عليه وسلم said: “No man is alone in privacy with a woman except that the Devil is the third party amongst them.” [10] This means that the Devil is present and makes falling into immorality appear pleasant to them. This is since he is always calling to fitnah and takes advantage of this opportunity to spread immorality between them. In order to cut off the pathway of the Devil and his supporters as well as the path to corruption, the Legislator has restricted men from being alone with women.

From the new forms of this forbidden type of privacy that has appeared in our times is a woman riding in a car by herself with a driver that is not mahram to her. So he takes her to the school, to the market and even to the masjid! This is not permissible. It is not permissible for a woman to ride in her car alone with a driver that is not a mahram to her because this is from the prohibited forms of privacy.

Footnotes:

[08] Reported by Imaam Al-Bukhaaree (2/219) from the narration of Ibn ‘Abbaas radhi Allaahu anhu
[09] Reported by Imaam Al-Bukhaaree (6/158-159 from the narration of ‘Uqbah bin ‘Aamir radhi Allaahu anhu
[10] Reported by At-Tirmidhee (no. 1171) and a similar narration by Imaam Ahmad in his Musnad (1/18) both from the narration of ‘Umar bin Al-Khattaab radhi Allaahu anhu

Source : Advice to the Muslim Woman – Shaykh Saalih bin Fawzaan al-Fawzaan [al Ibaanah Book]

There Are Many Books Of Tafseer, Which Tafseer Do You Advise (Us) To Read ? – Shaykh Fawzan

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[4] Question: 

Noble Shaikh, there are many books of tafseer, so which tafseer do you advise (us) to read. May Allaah reward you well.

[4] Answer: 

The books of Tafseer are many, all praise be to Allaah. This is from the blessings of Allaah. However, these books of Tafseer vary – amongst them are those that are long and in depth and those that are short and abridged, as well as those that are free from errors and those that contain errors, particularly in matters of Creed.

What I advise my brothers from amongst the youth to read is the Tafseer of Ibn Katheer for it is the greatest of tafseers and the one that uses the best way and method (for interpreting the Qur’aan) in spite of it being abridged. This is since he (i.e. Ibn Katheer) has interpreted the Qur’aan using the Qur’aan first, then by using the Prophetic Sunnah, then with the statements of the Salaf, and finally by using the requisites of Arabic, the language in which it was revealed. So it is a precise and reliable tafseer.

There is also the tafseer of Al-Baghawee and the tafseer of Ibn Jareer At-Tabaree, which is a comprehensive and all-inclusive tafseer. These tafseer books are trustworthy. There is also the tafseer of Shaikh ‘Abdur-Rahmaan As-Sa’adee, which is an excellent tafseer using simple expressions which contain tremendous knowledge.

As for the remaining tafseer books, they are good in some aspects, however they have errors in them, especially in matters of Creed. It is not proper for anyone to read these types of tafseer books except for the person that is proficient in knowledge to the point that he is able to take the good from it and avoid its errors. But as for the beginner, he is not able to do this, so he must take from the tafseer books that do not contain dangers and errors, such as the Tafseer of Ibn Katheer, the Tafseer of Al-Baghawee and the Tafseer of Al-Haafidh Ibn Jareer. All of these books of tafseer are valuable and excellent, all praise be to Allaah.

Posted from: Questions & Answers on the Qur’aan – Shaikh Saalih Al-Fawzaan

AUTHOR: Shaikh Saalih Al-Fawzaan
SOURCE: The end of his treatise “Tadabbur al-Qur’aan”
PRODUCED BY: Al-Ibaanah.com

Advice concerning the simplest way to memorize the Book of Allaah – Shaykh Fawzan

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Question: 

What is your advice to the youth concerning the simplest way to memorize the Book of Allaah?

Answer: 

The Qur’aan is simple and easy to memorize. Allaah says: “And We have indeed made the Qur’aan easy to understand and remember, so is there anyone who will remember it?” [Surah Al-Qamar: 17]

The problem lies in a person’s determination and the truthfulness of his intention. So if a person has true determination and a strong interest in the Qur’aan, Allaah will facilitate and make easy his memorization of it.

There are also some other things one could do to help in memorizing the Qur’aan such as allotting a specific suitable time every day for attending classes with one who teaches the Qur’aan in the masjid. All praise be to Allaah, the teachers today are many. You will not find a neighborhood except that amongst them there lives one who teaches the Qur’aan. This is a great opportunity that didn’t exist in previous times. So a person should choose anyone of the many gatherings or anyone of the many teachers present today and constantly attend these gatherings/sittings with a teacher daily until he completes the Qur’aan.

You should also constantly repeat over and over again what you recite, until it becomes firmly established in your heart and mind. You must also act upon (what you learn from) the Book of Allaah, for that is the greatest means of learning the Qur’aan. Allaah says: “So be dutiful to Allaah and Allaah will teach you. And Allaah is the All-Knower of everything.” [Surah Al-Baqarah: 282]

Posted from: Questions & Answers on the Qur’aan – Shaikh Saalih Al-Fawzaan

AUTHOR: Shaikh Saalih Al-Fawzaan
SOURCE: The end of his treatise “Tadabbur al-Qur’aan”
PRODUCED BY: Al-Ibaanah.com

Hajj to Allaah’s Sacred House is an Obligatory Duty that is owed to Allaah – Shaykh Fawzan | Dawud Burbank [Audio|En]

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Sharh-ul-Usool-ith-Thalaathah : Lesson 32 – Part A
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Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:

And the proof for the Hajj is:

وَلِلَّهِ عَلَى النّاسِ حِجُّ البَيتِ مَنِ استَطاعَ إِلَيهِ سَبيلًا ۚ وَمَن كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ العالَمينَ

And Hajj to Allaah’s Sacred House is an obligatory duty that is owed to Allaah by those who have the ability to make their way there. And whoever rejects the obligation of the Hajj, then Allaah has no need of him or any of the creation. [3:97] [41]

[41] : Shaykh Saalih al-Fawzan’s Explanation:

The Jews claimed that they were Muslims and that they were upon the religion of Ibraaheem, so Allaah the Majestic and Most High tested them in this aayah, and He said: 

وَلِلَّهِ عَلَى النّاسِ حِجُّ البَيتِ مَنِ استَطاعَ إِلَيهِ سَبيلًا ۚ وَمَن كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ العالَمينَ

And Hajj to Allaah’s Sacred House is an obligatory duty that is owed to Allaah by those who have the ability to make their way there. And whoever rejects the obligation of the Hajj, then Allaah has no need of him or any of the creation. [3:97]

Therefore, if you are Muslims, then perform the Hajj, because Allaah has made the Hajj to the Sacred House obligatory upon the Muslims, if you do not perform it, and you refuse to perform it, then this is a proof that you are not Muslims, and you are not upon the religious way of Ibraaheem: 

وَمَن كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ العالَمينَ

And whoever rejects the obligation of the Hajj, then Allaah has no need of him or any of the creation. [3:97]

وَلِلَّهِ : Meaning: this is an obligation, a rite, and a binding duty which is due for Allaah, the Perfect and Most High from mankind.

حِجُّ : Its meaning in the language is al-qasd (to head towards an intended goal). And the word Hajj in the legislation is to head towards the honourable Ka`bah and the Sacred sites (of pilgrimage) at a particular time, and to carry out specific acts of worship and they are the rites of the Hajj.

حِجُّ البَيتِ: Meaning: the Ka`bah and whatever is round about it from the sites of pilgrimage which follow on from it.

مَنِ استَطاعَ إِلَيهِ سَبيلًا : This explains the condition being obligatory, and it is bodily and monetary capability; bodily capability such that he is able to work, ride, and move from his land to Makkah from whatever place he is in upon the earth. This is the bodily capability. It excludes the person who is permanently unable, such as a person with an illness which persists, the feeble old person, and such a one who does not have the bodily ability. But if he has monetary capability, then he should deputize someone to perform the Hajj on his behalf, the obligatory Hajj of Islaam.

As for monetary capability, then it is having the transport necessary to carry him, the riding animal, the plane, or the ship, each as is appropriate to the time; and that he has wealth which is sufficient for him to seek transport to convey him for the performance of the Hajj; and also, that he has provision and money for the journey, going and returning; and for his dependence, such that they will have sufficient funds until he returns to them. So, provision means that he has sufficient funds to suffice him upon his journey, and to suffice his dependents; his children, his parents, his wife, and everyone it is obligatory to spend upon; that he gives them that which will suffice them until he gets back to them, after securing guarantees for the payments of any debts which are upon him.

So this wealth is surplus, remaining after his debts have been dealt with. So, if this is available, then this will be his ability to make his way there, “provision and transport”[1] as occurs in the hadeeth of Ibn `Abbaas radiyallaahu `anhumaa.

And whoever does not have the ability, meaning: he does not have the provision nor the transport, then the Hajj is not upon him, because he does not have the ability to do it. So the condition for the Hajj being obligatory is ability.

Since the people come to the Hajj from far away, from all the regions of the earth, and every distant place, and it requires spending, and involves some difficulty and toil, and it may bring about dangerous situations, then from the Mercy of Allaah is that He made it binding only once in a lifetime. And whatever is in addition to that is supererogatory. This is from the Mercy of Allaah the Perfect and Most High, that He did not make it obligatory upon the Muslim every year just as the Prophet sallallaahu`alaihiwasallam said:

» إن الله فرض عليكم الحج فحجوا ، « قال  الأقرع بن حابس – رضى الله عنه-  أكل سنة يا رسول الله ؟ فسكت عنه الرسول ﷺ ثم أعاد السؤال ، فسكت عنه النبي ﷺ ثم أعاد السؤال ، فقال النبي ﷺ»  لو قلت نعم لوجبت ، ولما  استطعتم ، الحج مرة واحدة ، فما زاد فهو تطوع «

«Allaah has made the Hajj obligatory upon you, so perform the Hajj.» Al-Aqra` bin Haabis radiyallaahu `anhu said: Is it every year O Messenger of Allaah? So the Messenger sallallaahu`alaihiwasallam remained silent. Then he repeated the question, and the Prophet sallallaahu`alaihiwasallam remained silent. And then he repeated the question again, and the Prophet sallallaahu`alaihiwasallam said: «If I were to say yes, it would become obligatory and you would not be able to do it. The Hajj is a single time, and whatever is in addition, then it supererogatory.»[2]

And His saying, He the Most Perfect:

وَمَن كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ العالَمينَ

And whoever rejects the obligation of the Hajj, then Allaah has no need of him or any of the creation. [3:97]

It contains a proof that whoever refuses to perform the Hajj and he is able to, and he does not perform the Hajj, then he is a disbeliever, because Allaah said: «whoever rejects» meaning: whoever refuses to perform the Hajj when he is able to perform it, then he has committed kufr. [This kufr] may be kufr asghar (lesser kufr), but whoever abandons it whilst denying its obligation, then this is kufr akbar (major kufr) by consensus of the Muslims. As for a person who acknowledges its obligation, but abandons it out of laziness, then this is lesser kufr. However, if the person dies and he has wealth, then someone should perform the Hajj on his behalf using money which he has left behind, because it is the debt of Allaah, the Mighty and Majestic, upon him. And this aayah shows the obligation of performing Hajj, it is a pillar from the pillars of Islaam. The Messenger of Allaah sallallaahu`alaihiwasallam explained that it is a pillar from the pillars of Islaam in the hadeeth of Jibreel[3] and in the hadeeth of Ibn `Umar.[4]

The Hajj was made obligatory in the nine year [after the Hijrah] upon one saying, and the Prophet sallallaahu`alaihiwasallam did not perform the Hajj in that year, rather he performed the Hajj in the year after it, in the tenth year. Why is this? This is because, he sallallaahu`alaihiwasallam:

« أرسل عليا ينادي في الناس في الموسم» : أن لا يحج بعد هذا العام مشرك ، ولا يطوف بالبيت عريان «

sent `Alee to call out to the people in the pilgrimage: «No person of shirk may perform Hajj after this year, and no naked person may perform tawaaf around the House.»[5]

So when the people of shirk and the naked people were prevented from the Hajj in the tenth year, the Prophet sallallaahu`alaihiwasallam performed the Hajj, the Farewell Hajj.

Footnotes:

[1] Reported by at-Tirmidhee (813), Ibn Maajah (2896) from a hadeeth of `Umar radiyallaahu `anhumaa, and reported by Ibn Maajah (2897) from a hadeeth of Ibn `Abbaas. [In Irwaa ul-Ghaleel, Shaykh al-Albaanee comments upon these ahaadeeth and a number of similar ahaadeeth, and judges all these narrations tracing back to the Prophet sallallaahu`alaihiwasallam) to be extremely weak and not authentic upon him sallallaahu`alaihiwasallam].

[2] Reported by Imaam Ahmad in his Musnad 4/151, Aboo Daawood (1721) and an-Nasaa`i 5/111 from a hadeeth of Ibn `Abbaas radiyallaahu `anhumaa. [Shaykh al-Albaanee declared this hadeeth as authentic].

[3] Reported by al-Bukhaaree (50) and Muslim (9,10) from a hadeeth of Aboo Hurayrah radiyallaahu `anh.

[4] Reported by al-Bukhaaree (8) and Muslim (16) from a hadeeth of Ibn `Umar radiyallaahu `anh.

[5] Reported by al-Bukhaaree (369) and Muslim (1347) from a hadeeth of Aboo Hurayrah radiyallaahu `anh.

—

Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

Book Study Resources – Three Fundamental Principles

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Difference between Pillars and Branches of Eemaan – Shaykh Fawzaan | Dawud Burbank [Audio|En]

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Sharh-ul-Usool ath-Thalaathah : Lessons 33 (Part A)
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

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The Pillars of Eemaan

Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:   

Its pillars are six: to have eemaan in Allaah, His Angels, His Books, His Messengers, the Last Day, and to have eemaan in Pre-Decree, the good of it, and the bad of it.[43]

[43] Shaykh Saalih al-Fawzan’s Explanation :

Eemaan (true faith) is composed of pillars and branches, so what is the difference between these two?

The difference is that the pillars are essential. So, if one of them passes away, then eemaan itself passes away, because a thing will not be established except upon its supporting pillars. If a pillar from its pillars is missing, then it will not be realized and brought about. As for the branches, then they are things which complete and perfect it, eemaan does not pass away if something from them is omitted, rather they are things which complete it – either they are wajibaat (obligatory things) or mustahabbaat (recommended things). So, the obligatory things are for the obligatory completion of eemaan, and as for the recommended things, then they are for desirous completion of eemaan.

If a Muslim leaves something from the obligatory duties, or he does something from the forbidden things, then his eemaan will not pass away totally in the view of the Ahlus-Sunnah wal-Jamaa`ah, rather, the obligatory perfection is missed out on. So, he will be deficient in eemaan or he will be a faasiq (sinful person), just as will be the case if he were to drink alcohol, steal, commit fornication, or do something from the major sins. This one will be a person who has done something forbidden, and who had committed a major sin. However, he does not become a disbeliever through that, and he does not depart from eemaan. Rather, he is a faasiq and the hadd (prescribed punishment) will be established upon him if the sin had a prescribed punishment. And likewise, whoever leaves an obligation such as abandoning being dutiful and righteous towards the parents, or maintaining ties of kinship, these are obligatory acts, so whoever abandons them, then his eemaan is deficient, and he is sinful because of his abandoning the obligatory duty. So, he will be a sinner either by abandoning something obligatory or by doing something forbidden and whichever is the case, he will not exit from eemaan, rather he will be a believer who is deficient in his eemaan.

This is the position of the Ahlus-Sunnah wal-Jamaa`ah, contrary to the Khawaarij and the Mu`tazilah, who declare the person who commits a major sin to be a disbeliever. So, the Khawaarij declare him to be a kaafir and to have exited from the religion, and the Mu`tazilah declare that he has exited from the religion, however, they do not enter him into disbelief, rather, he is in a station in between the two stations; he is not a mu`min (believer) and he is not a kaafir (disbeliever). This is their position and it is an innovated position, it is contrary to the proofs and to what the Ahlus-Sunnah wal-Jamaa`ah are upon. And the reason in that [their erroneous conclusion] is they are falling short in the use of evidence since they take hold of the evidences containing textual threats, and they abandon the evidences of promise, such as His saying, He the Most High:

إِنَّ اللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَاءُ

«Allaah does not forgive that anything be associated with Him, but He forgives whatever is less than that for whomever He wishes.» [4:48]

This is from the evidences of promises, it proves that the sinful person who does not reach the level of shirk and kufr, there is hope for him of forgiveness, and that he is open to receiving the threat and punishment.

If you take this along with His saying, He the Most High:

وَمَن يَعْصِ اللَّهَ وَرَسُولَهُ فَإِنَّ لَهُ نَارَ جَهَنَّمَ خَالِدِينَ فِيهَا أَبَدًا

«Whoever disobeys Allaah and His Messenger, then for him will be the Fire of Hell, they will dwell therein forever.» [72:23]

Whoever takes hold of what is apparent here will declare those who commit sins to be disbelievers unrestrictedly. But if he refers it back to his saying, He the Most High:

إِنَّ اللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَاءُ

«Allaah does not forgive that anything be associated with Him, but He forgives whatever is less than that for whomever He wishes.» [4:48]

Then the truth will become clear to him, and that this person does not exit from the religion, rather he does have a threat of the fire. So, if Allaah wishes, He will forgive him, and if He wishes, He will punish him. He may receive expiating affairs which wipe away sins in this world, or he may receive punishment in the grave which wipes away these evil acts. And those expiating affairs which wipe away sins are many, such that he is tried with calamities, punishments in this world, or that he is punished in his grave, or otherwise that is put off until the Day of Resurrection, and then He is beneath Allaah’s Wish and Will. This is the position of the Ahlus-Sunnah wal-Jamaa`ah, and this is difference between the branches and the pillars. So, whoever leaves something from the pillars, then he becomes a disbeliever. Whoever denies Tawheed and commits shirk along with Allaah the Mighty and Majestic, then he becomes a disbeliever because he has left the first pillar. And whoever denies any one of the Messengers, then he becomes a disbeliever because he has abandoned the pillars from the pillars of Islaam. Whoever denies the Angels, then he becomes a disbeliever and he exits from the religion, and whoever disbelieves in the Resurrection, Paradise, Fire, the Bridge of the Fire, the Balance, or anything which is established from the affairs of the Hereafter, then he becomes a disbeliever because of that. This is because he has denied a pillar from the pillars of eemaan. Likewise, whoever denies pre-decree (al-Qadar) and says: “Things just occur without prior ordainment and without pre-decree from Allaah, events just unexpectedly occur and happen,” as is said by the extremists from the Mu`tazilah – then he also becomes a disbeliever, because he has denied pre-decree.

But as for whoever leaves something from the branches, then this causes his eemaan to be deficient, either it will be a deficiency in the obligatory perfection or it will be a deficiency in the recommended perfection. However, he does not become a disbeliever on account of that.

—

Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by  Daawood  Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

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The meaning of the testification that ‘Muhammad is the Messenger of Allaah’ – Shaykh Fawzan | Dawud Burbank [Audio|En]

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Sharh-ul-Usool-ith-Thalaathah : Lesson 30
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Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:

ومعنى شهادة أن محمدا رسول الله : طاعته فيما أمر ، وتصديقه فيما أخبر ، واجتناب ما عنه ﻧﻬى وزجر، وأن لا يعبد الله إلا بما شرع

The meaning of the testification that ‘Muhammad is the Messenger of Allaah’ is to obey him in whatever he commanded, to believe in the truth of whatever he informed of, and to avoid whatever he forbade and prohibited, and that Allaah is not to be worshipped except with that which He legislated.38

[38]: Shaykh Salih Al-Fawzan’s Explanation:

The testification that ‘Muhammad is the Messenger of Allaah’ has a meaning and something which it necessitates; it is not just a mere saying to be said. So its meaning is that you acknowledge with your tongue and heart that he is the Messenger of Allaah. You say it with your tongue and you hold it as your creed and belief with your heart that he is Allaah’s Messenger sallallaahu ‘alaihi wa sallam.

As for testifying it upon the tongue whilst denying it in the heart, then this is the way of the hypocrites just as Allaah informed us about them in His saying:

إِذَا جَاءَكَ الْمُنَافِقُونَ قَالُوا نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ ۗ وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَافِقِينَ لَكَاذِبُونَ

اتَّخَذُوا أَيْمَانَهُمْ جُنَّةً فَصَدُّوا عَن سَبِيلِ اللَّهِ ۚ إِنَّهُمْ سَاءَ مَا كَانُوا يَعْمَلُونَ

When the hypocrites come to you (O Messenger of Allaah sallallaahu ‘alaihi wa sallam), they say: ‘We bear witness that you are indeed the Messenger of Allaah.’ Allaah knows that you are certainly His Messenger and Allaah bears witness that the hypocrites are certainly liars. They take their oaths as a cover to shield themselves. [63:1-2]

They make their oaths, meaning their testimonies, a screen to conceal them. They block and prevent people from Allaah’s Path. So this shows that saying it upon the tongue is not sufficient.

Likewise believing in the heart whilst not saying it upon the tongue for one who is able to speak will also not suffice. This is because the mushrikoon (the people of shirk) used to know that he was Allaah’s Messenger, however, they obstinately refused just as He the Most High said:

قَدْ نَعْلَمُ إِنَّهُ لَيَحْزُنُكَ الَّذِي يَقُولُونَ ۖ فَإِنَّهُمْ لَا يُكَذِّبُونَكَ وَلَٰكِنَّ الظَّالِمِينَ بِآيَاتِ اللَّهِ يَجْحَدُونَ

We certainly know that that which they say grieves you (O Messenger of Allaah sallallaahu ‘alaihi wa sallam): however, they do not believe you to be a liar. But rather, the Dhaalimoon just outwardly reject the signs of Allaah. [6:33]

So in their hearts, they acknowledge his Messenger-ship and they know that he is indeed Allaah’s Messenger. However, they were prevented with haughtiness and obstinacy from affirming his Messenger-ship (upon their tongues).

Likewise, they were prevented by  envy as is the case with the Jews and the Arab mushriks. Aboo Jahl ‘Amir bin Hishaam used to acknowledge and say: We and Banoo Haashim used to be equal in all matters. However, now they say: From us has come a Messenger and there is no Messenger from us. How could we bring out a Messenger?

So therefore, they deny his Messenger-ship out of envy towards Banoo Haashim.[1] Aboo Taalib said in his poem:

And I certainly know that the religion of Muhammad

is the best of the religions of the people. 

If it were not for the fear of being rebuked or abused

He would have found me clearly embracing that 

So, he acknowledged in his heart the Messenger-ship of Muhammad, however zealousness for his own people from the days of ignorance prevented him. So, he did not reject the religion of ‘Abdul-Muttalib which was the worship of idols. Therefore, they acknowledged his Prophet-hood in their hearts. But acknowledgement in the heart that he is the Messenger is not sufficient. Rather, it is essential that the person (also) states it with his tongue.

Then, it is not sufficient that a person states it upon his tongue and acknowledges it with his heart, rather a third matter is essential which is to follow the Messenger sallallaahu ‘alaihi wa sallam. Allaah the Most High said with regard to him:

فَالَّذِينَ آمَنُوا بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ وَاتَّبَعُوا النُّورَ الَّذِي أُنزِلَ مَعَهُ ۙ أُولَٰئِكَ هُمُ الْمُفْلِحُونَ

So those who believe in him (Muhammad sallallaahu ‘alaihi wa sallam), honor him, aid him, and follow the light which he was sent down with, they are the successful ones. [7:157]

Even if a person were to aid him to the extent that Aboo Taalib did, and defend him whilst knowing that he is Allaah’s Messenger, however he does not follow him, then he will not be a Muslim unless and until he follows him.

This is why the Shaykh (Muhammad bin ‘Abdul-Wahhaab) said: The meaning of the testification that ‘Muhammad is the Messenger of Allaah’ is to obey him regarding whatever he commanded, to believe in his truthfulness with regard to whatever he informed of, and to avoid whatever forbade and prohibited, and that Allaah is not worshipped except with that which He legislated.

So there has to be, along with acknowledgement of his Messenger-ship outwardly, inwardly and in belief, there has to be following of him sallallaahu ‘alaihi wa sallam.

And that is summarized in these four phrases which the Shaykh (rahimahullaah) mentioned:

First: To obey him in whatever he commanded. Allaah the Majestic and Most High says:

مَّن يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّهَ

Whoever obeys the Messenger has indeed obeyed Allaah. [4:80]

And He the Perfect says:

وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ اللَّهِ

And We did not send a Messenger except that he should be obeyed by the Permission of Allaah. [4:64]

So He joined obedience to the Messenger along with obedience to Him, He the Perfect and Most High. And He joined disobedience to the Messenger to disobedience to Him:

And whoever disobeys Allaah and His Messenger, then there will be for him the Fire of Hell. They will remain forever in it. [72:23]

And He said:

وَإِن تُطِيعُوهُ تَهْتَدُوا

And if you obey him, you will be rightly guided. [24:54]

And He said:

وَأَطِيعُوا الرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ

 And obey the Messenger so that you may receive mercy. [24:56]

So it is essential to obey him sallallaahu ‘alaihi wa sallam. The person who bears witness that he is the Messenger of Allaah, then it becomes binding upon him to obey him regarding whatever he commanded. This is because of His saying He the Most High:

وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا

And whatever the Messenger gives you, then accept it. And whatever he forbids you from, then desist. [59:7]

And His saying:

فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَن تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ

So let those who oppose his command, beware lest a trial befall upon them or a painful punishment. [24:63]

Who oppose his command: Meaning: the command of the Messenger. So therefore, it is essential to obey the Messenger sallallaahu ‘alaihi wa sallam.

Second: Believing in the truth of whatever he informed of because the Messenger sallallaahu ‘alaihi wa sallam informed of many matters of the hidden and the unseen. He informed about Allaah, the angels, and he informed about matters which are not present and matters of the future with regard to the establishment of the Hour, the signs of the Hour and Paradise and the Fire. And he informed about matters of the past with regard to the conditions of the previous nations. So it is essential to attest to the truth of whatever he informed of because it is true, there is no falsehood in it. He the Most High said:

وَمَا يَنطِقُ عَنِ الْهَوَىٰ

إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ

He does not speak from his own desires, it is just revelation sent. [53:3-4]

The Messenger sallallaahu ‘alaihi wa sallam did not speak with these reports or with these commands or prohibitions – he did not speak with anything from his own self ‘alaihisalaatu wassalaam. He only spoke through revelation from Allaah the Mighty and Majestic. So therefore, what he reported is true and whoever does not believe him with regard to which he informed of, then he is not a believer and he is not truthful in his testification that he is the Messenger of Allaah. How can a person testify that he is indeed the Messenger of Allaah and then disbelieve in what he narrates? How can he bear witness that he is Allaah’s Messenger and then not obey his command?!

Third: Avoiding whatever he forbade and prohibited. Keep away from whatever the Messenger sallallaahu ‘alaihi wa sallam forbade. He forbade you from many sayings, actions, and characteristics and he sallallaahu ‘alaihi wa sallam would not forbid anything at all unless it contained harm and evil. He would not command something except something containing good and righteousness. So if the servant does not avoid that which Allaah’s Messenger sallallaahu ‘alaihi wa sallam prohibited, then he is not truly bearing witness to his Messenger-ship. Rather, he is contradicting himself; how could he bear witness that he is Allaah’s Messenger and then not avoid that which the Messenger sallallaahu ‘alaihi wa sallam forbade him from?

Allaah the Most High says:

وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا

And whatever the Messenger gives you, then accept it. And whatever he forbids you from, then desist. [59:7]

He, sallallaahu ‘alaihi wa sallam said:

ﭽإذا ﻧﻬيتكم عن شيء فاجتنبوه ، وإذا أمرتكم بأمر فأتوا منه ما استطعتمﭼ

When I forbid you from something, then keep away from it. When I command you with a matter, then do from it what you are able to.[2]

So it is essential to avoid whatever he sallallaahu ‘alaihi wa sallam forbade.

Fourth: Allaah is not to be worshipped except with that which he legislated. Restrict yourself in acts of worship to that which Allaah legislated for his Messenger sallallaahu ‘alaihi wa sallam. So do not perform an act of worship which the Messenger sallallaahu ‘alaihi wa sallam did not legislate even if you are intending good and even if you are desiring reward, for this action will be a futile action because the Messenger sallallaahu ‘alaihi wa sallam did not come with it. The intention will not suffice, rather there must be following.

So actions of worship are tawqeefiyyah (depend upon the text). It is not permissible to perform acts of worship which Allaah’s Messenger sallallaahu ‘alaihi wa sallam did not legislate. Allaah’s Messenger sallallaahu ‘alaihi wa sallam said:

ﭽمن عمل عملا ليس عليه أمرنا فهو ردﭼ

Whoever does an action which our affair is not in accordance with, then it is rejected.[3]

And he sallallaahu ‘alaihi wa sallam said:

ﭽعليكم  بسنتي وسنة الخلفاء الراشدين المهديين من بعدي ، تمسكوا ﺑﻬا وعضوا عليها بالنواجذ ، وإياكم ومحدثات الأمور ، فإن كل محدثة بدعة ، وكل بدعة ضلالةﭼ

Adhere to my Sunnah and the Sunnah of the rightly-guided orthodox Caliphs who come after me. Adhere to it and cling unto it with your molar teeth. And beware of newly introduced matters, for every newly introduced matter is an innovation and every innovation is an astray.[4]

So performing an act of worship which was not legislated by Allaah’s Messenger is counted as an evil innovation which is prohibited, even if so-and-so or so-and-so holds it as his saying or if it is done by so-and-so from the people because it is something outside what the Messenger sallallaahu ‘alaihi wa sallam came with, then it is innovation and misguidance. So therefore, Allaah may not be worshiped except with that which he legislated upon the tongue of His Messenger. And the newly-invented matters introduced in the religion and false superstitions are all false and futile actions. They will be a deficiency and a misguidance for the one who does it, even if he is intending good by it and intending to gain reward. This is since it is not the intended goals that are counted, rather what is counted is al-ittibaa’ (the following of the Messenger), obedience and compliance. And if we were free to do whatever we wish and to perform as many acts of worship as we want, then we would have not needed the sending of the Messenger sallallaahu ‘alaihi wa sallam.

Rather from the Mercy of Allaah upon us is that He did not leave us to our own intellects and He did not leave us to so-and-so and so-and-so from the people because these are matters which are referred back to the legislation, to Allaah and His Messenger. And nothing from them (i.e. acts of worship) will benefit except that which conforms to that which Allaah and His Messenger legislated. So this means avoiding all of the innovations, and whoever introduces any innovation in the religion which the Messenger sallallaahu ‘alaihi wa sallam did not come with, then he has not truly borne witness that He is the Messenger of Allaah. He has not given the true testification because the one who testifies that he is indeed the Messenger of Allaah sallallaahu ‘alaihi wa sallam with a true testification will restrict himself to that which he legislated and he will not introduce anything from himself or follow anything which has been introduced by those who preceded him.

This is the meaning of the testification that ‘Muhammad is the Messenger of Allaah.’ It is not just a few words which are said upon the tongue without adherence, without action and without restricting oneself to that which the Messenger sallallaahu ‘alaihi wa sallam came with.

Footnotes

[1] See ‘As-Seerah An-Nabawiyyah‘ of Ibn Hishaam 1/201 – the story of when the Quraysh listened to the recitation of the Prophet sallallaahu ‘alaihi wa sallam.

[2] Reported by Al-Bukhaaree (7288), Muslim (1337) from a hadeeth of Aboo Hurayrah (radiallaahu ‘anhu).

[3] Reported by Al-Bukhaaree (7350) and Muslim (1337) from the hadeeth of ‘Aai’shah (radiallaahu ‘anha)

[4] Reported by Aboo Daawood (4607), At-Tirmidhee (2676), Ibn Maajah (42, 43) and Ahmad (28/373) from the hadeeth of ‘Irbaad bin Saariyyah (radiallaahu ‘anhu).

—

Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

Book Study Resources – Three Fundamental Principles

Related Links:

 

Some Actions which Conflict with Aqeedah & Tawheed

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Some Actions which Conflict with Aqeedah & Tawheed

1 – Reading Star Signs

Shaykh Salih Alaa ash – Shaykh -hafidhullaah- said :

‘Whoever reads the page which contains star signs and he knows the star sign of when he was born, or he knows that star sign which is significant for him, and he reads the comments mentioned in that star sign then it is as if he has asked a soothsayer/fortune teller. So his prayer would not be accepted for forty days.

If he attests to it and believes in that star sign then he has disbelieved in that which was revealed to Muhammad – sallAllaahu alayhi wa sallam- . . .’ (the Shaykh continues saying: ) ‘and if he brings home newspapers which contain these type of things then it is as if he brought a soothsayer / fortune teller into his house.’

[Tamheed Sharh Kitaab al Tawheed p. 349 ]

2 – Watching Magical Acrobatic Stunts & Circus Antics

Shaykh Salih Al-Fawzaan -hafidhullaah- said :

‘It is not permissible to use magic in the form of acrobatic stunts or circus antics or anything similar to that. Like the one who pulls a car with his hair, or a car is driven over him and does not harm him. . . . . all of this is magical imagery, so it is not allowed to perform it or to be happy with it, nor to attract your friends to do this in front of Muslims. Because it is clear evil, it is obligatory to reject and terminate it and to cleanse the Muslim lands of it . . . if those who go to see magic in the form of acrobatic stunts even though they are not pleased with going to see them, they have carried out something which is prohibited and they are sinful for it.

If they are pleased with this and they know that this is done by magic then they have fallen into disbelief because of it.’

[Daroos fee sharh Nawaqid al Islaam p. 152-156]

3 – Wearing an Engagement Ring

This enters under the saying of the Messenger – sallAllaahu alayhi wa sallam:

‘Indeed incantations, amulets and Tiwalah [1] (a form of magic) are Shirk.’

Collected by Ahmad and Abu Dawood.

Shaykh Muhammad Ibn Uthaymeen -rahimullaah – gave the example that an engagement ring is a Tiwalah and he explained:

‘If the people believe that it can benefit or harm, then with this intention it is from the minor Shirk, and even if this intention is not there – and this is highly unlikely that he does not have this intention – it is resemblance of the Christians since it is taken from them.’

[Al-Qawl al-Mufeed ala Kitaab al Tawheed 1 /228-229]

4 – Wearing Brass Bracelets to Battle Against Rheumatism

Shaykh AbdulAziz Ibn Baz – rahimullaah – said regarding these type of bracelets after having exhausted all the evidences:

‘The opinion which I hold in this issue is leaving these previously mentioned bracelets and not to use them; this is to block the path leading to Shirk, to terminate the aspect of any Fitnah with these bracelets and to incline to them, also that souls become attached to them.

Also, in having the incentive in turning the Muslim with his heart to Allaah -Subhanahu- and to have trust in Him, and reliance on Him sufficing with the means which are in accordance with the Sharia’ and their allowance is well known with committing Shirk.’

[Majmoo’ Fatawa ash-Shaykh Ibn Baaz vol.1 p.207]

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

[1] See for a further explanation:
https://followingthesunnah.wordpress.com/2008/05/18/part-25-ahadeeth-of-tawheed-from-the-aspectsof-shirk/

[PDF Download]

Source: https://followingthesunnah.wordpress.com

Shortening the beard to find work in Europe – Shaykh Fawzaan [Video|Ar-En]

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Translated by Abu Afnaan Muhammad Abdullah hafizhahullaah

Question:

Is it permissible for the person living in Europe to shorten his beard if his beard has caused him a problem finding work?

Shaykh Saalih al-Fawzaan hafizhahullaah:

Adhere to the Sunnah in any location on Earth and do not look to please the people and complying with them. Adhere to the Sunnah regarding the beard and other aspects of the Sunnah and do not abandon anything from your religion in order to please the people. This is AI-Mudaahanah (the type of flattery which has been forbidden).

Check the below related Links:

Worship and Servitude is of Two Categories – Shaykh Fawzan | Dawud Burbank [Audio|En]

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Sharh-ul-Usool-ith-Thalaathah : Lesson 20 Part B
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link] 

Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said: 

The Types of the Worship which Allaah has Commanded, and the Proof for Each Type 

قالَ ابنُ كثيرٍ رحمَهُ اللهُ تعالى: الخالقُ لهذهِ الأشياءِ هو المستحقُّ للعبادةِ. وأنواعُ العبادةِ التي أَمَرَ اللهُ بها: مثلُ الإسلامِ، والإيمانِ، والإحسان

Ibn Katheer rahimahullaah ta’aalaa said, “the creator of these things He is the One Who deserves worship.” And all the types of worship which Allaah has commanded such as Al-Islaam, and Al-Eemaan and Al-Ihsaan. 10

[10]: Shaykh Saalih al-Fawzan’s Explanation :

The shaikh having explained that the Lord, He is the One Who deserves to be worshipped, and having used His saying He the Most High:

O mankind, single out your Lord with all worship, He Who created you and those who came before you so that you may be dutiful to Him, seeking to avoid His anger and His punishment. [2:22]

as a proof for this, then he used as evidence the speech of Ibn Katheer rahimahullaah in his explanation of the aayah, and he wanted to make clear the types of worship and the proofs for each type. So worship in the language it means: humbling oneself and submission. And from it is the saying, “tareequn mu‘abbad”, a well-trodden road, meaning trodden down through being walked frequently upon.

And worship and servitude is of two categories:

The first category is: servitude which is general to the whole of the creation. All of them are slaves of Allaah, the believer and the disbeliever, the evil-doer and the Hypocrite, all of them are slaves to Allaah, meaning that they are under His control and His overwhelming power, and that it is obligatory upon them to worship Him, He the Perfect and Most High. This servitude is general to the whole of the creation, their believers and their disbelievers, all of them are called slaves of Allaah, meaning that they are creatures created by Him in submission to Him, no-one from them can escape His grasp and His sovereignty, just as He the Most High said:

All those in the heavens and the earth will come to the Most Merciful on the Day of Resurrection as a slave. [19:93]

This covers everyone who is heavens and the earth, the believer and the disbeliever, all of them will come on the Day of Resurrection in submission to Allaah the Perfect and Most High. None of them has any share along with Allaah the Perfect and Most High in His sovereignty.

The second category is: worship and servitude particular to the believers just as He the Most High said:

And the servants of the Most Merciful are those who walk upon the earth in humility [25:63]

He the Most High said:

You have no authority over my servants [15:42]

Satan said:

Except for your chosen servants from them [15:40]

This is particular servitude, and it is the servitude of obedience and of drawing closer to Allaah by means of tawheed.

And worship in the legislation, the scholars have differed with regards to its definition, meaning they have differed with regard to the wordings which they use to define it, but the meaning is one. So from them were those who say, “Worship is the utmost humble submission, along with the utmost love”, as was said by Ibn-ul-Qayyim in An-Nooniyyah:

And worship of the Most Merciful One is to have the utmost love of Him,

                        Along with humble submission of his servant, they are the two pivots 

So therefore he defined it as being having the utmost love along with having the utmost humble submission.

And from them are those who say, “Worship is: that which is commanded in the revealed legislation, not on account of its being something conforming to custom nor something necessitated by the intellect”.

Because worship is tawqeefiyyah (can only be affirmed with texts), it is not established through the intellect nor through customs rather it is only established through the legislation, and this is a correct definition.

However the fully comprehensive and exclusive definition is that which Shaikh-ul-Islaam ibn Taymeeyah rahimahullaah defined it with in his saying:

“Worship is a comprehensive term covering everything which Allaah loves from sayings and actions, the outward and the inward”

This is the comprehensive exclusive definition, it is that worship is a noun covering everything which Allaah has commanded, so doing whatever Allaah has commanded in obedience to Allaah, and leaving whatever Allaah has forbidden in obedience to Allaah, this is worship, and its types cannot be enumerated, its types are many, everything which Allaah has commanded is worship, and everything that Allah has forbidden, then leaving that thing is worship, whether it is something outward on the limbs or something inward in the hearts it is worship, because worship can be upon the tongue and it can be within the heart and it can upon the limbs.

It can be upon the tongue such as saying, “Subhaan Allaah”, and remembrance of Allaah and saying, “Laa ilaaha ill Allaah”, and stating the two declarations of faith, all the legislated statements of the tongue from the remembrance of Allaah are worship.

And likewise, everything which is within the heart, from that which draws a person closer to Allaah the Mighty and Majestic, then it is worship, such as al-khawf (fear) and ar-rajaa (hope) and al-khashyah (awe) and ar-raghbah (fervent desire) and ar-rahbah (dread) and at-tawakkul (trust and reliance) and al-inaabah (turning repentantly) and al-isti‘aanah (seeking aid) all of these are actions of the heart. Turning for refuge to Allaah with the heart, and having khashyah (awe) of Allaah and fearing Him and having fervent desire for him and having hubb (love) of Him, He the Perfect and making one’s actions purely and sincerely for Him and having intention which is true and sincere for Allaah the Mighty and Majestic, everything within the hearts from these types is worship.

And likewise worship can be upon the limbs such as the rukoo‘ (bowing in the prayer) and the sujood (prostration) and jihaad in Allaah’s cause and striving jihaad with one’s person and al-hijrah (migration), all of these are acts of worship of the body and fasting is an act of worship of the body, it is apparent on the limbs.

So therefore worship can be upon the tongue, and in the heart and upon the limbs. Then worship is divided into acts of worship performed bodily (badaniyyah) and acts of worship performed through the giving of wealth (maaliyyah).

So bodily acts of worship, they are the three types which we have said, they can be upon the tongue and upon the limbs and in the heart.

And it can be acts of worship performed through the giving of wealth, such as giving the zakaat, and such as spending in Allaah’s cause and it is spending in jihaad. Allaah the Most High said:

That they strive in Allaah’s cause with their wealth and their persons [9:20]

He gave precedence to the wealth before the persons, so jihaad by means of wealth is an act of worship involving the giving of wealth. And Hajj (the pilgrimage) is composed of an act of worship involving the body and an act of worship involving giving of wealth. So carrying out the rites: the tawaaf and the sa‘ee and the ramy-ul-jimaar (the casting pebbles) and standing in ‘Arafah and spending the night in Muzdalifah, these are acts of worship involving the body. And as for the spending (on your Hajj), then it is an act of worship involving giving wealth, because Hajj requires spending.

—

Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by  Daawood  Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

—

Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

Book Study Resources – Three Fundamental Principles

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Ar-Rabb (the Lord) is the One Who deserves to be worshipped – Shaykh Fawzan | Dawud Burbank [Audio|En]

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Sharh-ul-Usool-ith-Thalaathah : Lesson 20 Part A
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

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Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said: 

And Ar-Rabb (the Lord) is the One Who is worshipped, and the proof is His saying, He the Most High:

يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

الَّذِي جَعَلَ لَكُمُ الْأَرْضَ فِرَاشًا وَالسَّمَاءَ بِنَاءً وَأَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَّكُمْ ۖ فَلَا تَجْعَلُوا لِلَّهِ أَندَادًا وَأَنتُمْ تَعْلَمُونَ

O mankind, single out your Lord with all worship, He Who created you and those who came before you so that you may be dutiful to Him, seeking to avoid His anger and His punishment. He Who made the earth a resting place for you and the sky a canopy, and He sent down from the clouds rain, and He brought out with it crops and fruits from the earth as provision for you, so do not set up rivals for Allaah whilst you know that you have no Lord besides Him. [2:21-22] 9

[9]: Shaykh Saalih al-Fawzan’s Explanation :

His saying, “And Ar-Rabb (the Lord) is the One Who is worshipped”: meaning, He is the One Who deserves to be worshipped, as for other than Him, then it does not deserve worship, because it is not a Lord. This is the intent of the speech of the Shaikh rahimahullaah in his saying, “Ar-Rabb (the Lord) is the One Who is worshipped”, meaning He is the One Who deserves worship.

Then also it is not sufficient that a person just affirms Ar-Ruboobiyyah (Lordship), rather he must affirm Al-‘Uboodiyyah (Allaah’s deserving all worship), He the Perfect and Most High, and he must carry it out making it purely and sincerely for Him, the Perfect and Most High. So since he has affirmed that He is Ar-Rabb (the Lord) then it is binding upon him to affirm that he is Al-Ma‘bood (the One Who therefore deserves to be worshipped), and that others besides Him do not deserve anything from worship.

And the proof that worship is particular to the Lord is His saying, He the Most High:

يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

الَّذِي جَعَلَ لَكُمُ الْأَرْضَ فِرَاشًا وَالسَّمَاءَ بِنَاءً وَأَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَّكُمْ ۖ فَلَا تَجْعَلُوا لِلَّهِ أَندَادًا وَأَنتُمْ تَعْلَمُونَ

O mankind, single out your Lord with all worship, He Who created you and those who came before you so that you may be dutiful to Him, seeking to avoid His anger and His punishment. He Who made the earth a resting place for you and the sky a canopy, and He sent down from the clouds rain, and He brought out with it crops and fruits from the earth as provision for you, so do not set up rivals for Allaah whilst you know that you have no Lord besides Him. [2:21-22]

“O mankind” يَا أَيُّهَا النَّاسُ : this is a call from Allaah to the whole of mankind, the believers and the unbelievers, for Allaah has mentioned in this soorah, soorat-ul-Baqarah, that mankind is divided into three categories:

The first category: are the believers, those who truly believe in the hidden and unseen and who truly believe in the Last Day. And He has described them as being the ones who are successful in His saying:

أُولَٰئِكَ عَلَىٰ هُدًى مِّن رَّبِّهِمْ ۖ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ

They (the believers) are upon guidance from their Lord and they are the ones who are the successful ones [2:5]

The second category: are the unbelievers, those who openly display disbelief and obstinate rejection. He the Most High said:

إِنَّ الَّذِينَ كَفَرُوا سَوَاءٌ عَلَيْهِمْ أَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لَا يُؤْمِنُونَ

Indeed those who obstinately disbelieve, it is the same whether you warn them or you do not warn them, they will not believe. [2:6] 

The third category: the Hypocrites, who are not with the disbelievers, and they are not with the believers:

مُّذَبْذَبِينَ بَيْنَ ذَٰلِكَ لَا إِلَىٰ هَٰؤُلَاءِ وَلَا إِلَىٰ هَٰؤُلَاءِ

Wavering in between, being neither fully with these nor fully with those [4:143]

So they are believers outwardly, however they are disbelievers inwardly, and they are worse than the disbelievers who openly display their unbelief, and therefore He sent down ten and more aayahs with regard to them, whereas regarding the believers He sent down just a few aayahs, and regarding the disbelievers two aayahs. As for the Hypocrites, then He began mentioning them from His saying:

وَمِنَ النَّاسِ مَن يَقُولُ آمَنَّا

And from the people are those who say, “We believe” [2:8]

up to His saying:

يَكَادُ الْبَرْقُ يَخْطَفُ أَبْصَارَهُمْ

The lightening almost snatches their sight away [2:20]

All of this is regarding the Hypocrites because of the severity of their danger and of the foulness of their action. And having mentioned these three types, He then said:

يَا أَيُّهَا النَّاسُ

O mankind [2:21] 

This is a call to all of the types, the believers and the disbelievers and the Hypocrites. The scholars have said: the first call occuring in the Mus-haf (written copy of the Qur’aan) is this:

يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ

O mankind, worship your Lord [2:21]

“Worship!”: this is a command, meaning make all worship purely and sincerely for Him. Why? Because He is your Lord, and worship is not correct except for the Lord, the Perfect and Most High. Then He mentioned the proof for that, and it His saying:

الَّذِي خَلَقَكُمْ

He Who created you [2:21]

“And those who came before you”: from the nations, all of them. Allaah the Perfect and Most High created the angels and the jinn and mankind and all of the created beings.

“So that you should have taqwaa (be dutiful to Allaah seeking to avoid His anger and punishment)”: if you reflect upon this, so then perhaps this will result for you in taqwaa (dutifulness to Allaah), if you reflect that He is the One Who created you and created those who were before you, perhaps you will seek then to protect yourselves from Him, He the Perfect and Most High in worshipping Him, because nothing can protect from His punishment except obedience to Him, He the Perfect and Most High. Perhaps you will seek to protect yourselves from His Punishment and seek to protect yourselves from the Fire, because nothing will protect from it except the worship of your Lord Who created you and those who came before you.

And then He continued the mention of evidence for His Lordship and His right to worship, He the Perfect and Most High with His saying:

جَعَلَ لَكُمُ الْأَرْضَ فِرَاشًا

“He Who made for you the earth as a resting place” [2:22]

Meaning like a carpet:

وَاللَّهُ جَعَلَ لَكُمُ الْأَرْضَ بِسَاطًا

And Allaah has made the earth as a carpet laid out for you [71:19]

Meaning laid out and, “as a carpet”, meaning which you use as a carpet, you sleep upon it and you build upon it, and you cultivate crops upon its surface and you travel about upon it on your journeys to wherever you want to go. So the earth is a carpet and a resting place:

وَالْأَرْضَ فَرَشْنَاهَا فَنِعْمَ الْمَاهِدُونَ

And We have laid out the earth as a carpet for you and what an excellent spreader of it We are. [51:48]

For your welfare.

“And the sky as a canopy / ceiling”: so the sky is a ceiling for the earth and it contains things which result in the welfare of the servants.

وَأَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَّكُمْ ۖ فَلَا تَجْعَلُوا لِلَّهِ أَندَادًا وَأَنتُمْ تَعْلَمُونَ

And He sent down from the clouds in the sky rainwater and He brought out with it crops and fruits from the earth as provision for you so do not set up rivals for Allaah whilst you know that there is no Lord besides Him [2:22]

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Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by  Daawood  Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

—

Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

Book Study Resources – Three Fundamental Principles

Related Links:

 

Whoever obeys him will enter paradise, and whoever disobeys him will enter the Fire – Shaykh Fawzan | Dawud Burbank [Audio|En]

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Sharh Usool-ith-Thalaathah – Explanation of the Three Fundamental Principles
of Imaam Muhammad ibn ‘Abdil-Wahhaab [1115-1206 H]
Explained by Shaikh Saalih ibn Saalih al-Fawzaan haafidhahullaah

The above clip was extracted from Lesson 8
Read or Download : Transcription of the audio PDF

Posted with the permission of Dawud Burbank rahimahullaah
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank [Audio|En]

Portents of the Hour : The Fitnah that will enter every Muslim home – Shaykh Saalih Al-Fawzaan

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The Fitnah that will enter every Muslim home – Shaykh Saalih Al-Fawzaan حفظه الله

Translated by Rasheed ibn Estes Barbee حفظه الله
http://mtws.posthaven.com/what-is-the…

Video Courtesy: Bilal Nahim

Travelling to disbelieving countries for football matches – Shaykh Saalih Al-Fawzaan

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Translated by Owais Al-Hashimi حفظه الله
Video Courtesy: Brother Bilal Nahim

Question:

My son travels abroad to attend football (soccer) matches in the lands of the unbelievers; what is your advice for me and for him regarding this matter?

Shaykh Salih Fawzan:

[My advice] is that he is to have Taqwa of Allah and not to follow this game that has no benefit, rather it is harmful, and that he not travel for its sake to the lands of the unbelievers.

Firstly [football] is useless. and secondly, travelling to the lands of the unbelievers is not permitted except for a necessity, for medical treatment, to learn something special only they have and which we need, or for trade, this is alright.

The Story of Moosa (عليه السلام) and Yawm al-Aashooraa – Shaykh Saalih Fawzaan | Abu Muhammad al Maghribee [Audio|En]

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Delivered on  2012-11-21

Based on the Khutbah given by Shaykh Saalih Fawzaan hafidhahullaah (Al Khutab al Minbariyya)

Listen / Download Mp3 Here (Time 48:05)


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Posted from : http://followthesalaf.com

The Ruling on Drinking Water in One Go – Shaykh Saalih Al-Fawzaan

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Translated by Abu ‘Abdullah Naasir Hussain حفظه الله
Video Courtesy: Bilal Nahim

This questioner says: O virtuous Shaykh, l have heard that the Prophet, may the praise of Allah and peace be upon him, commanded that water should be drunk in one go. Is this correct?

Shaykh Fawzan:

This is not correct. Rather the Prophet, may the praise of I Allah and peace be upon him, prohibited drinking water in one go. This is because it is in imitation to camels. The Prophet, may the praise of Allah and peace be upon him, instructed us to drink with three breaths. To drink with three breaths. Yes.

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